Bible Commentaries

Genesis 2:3 — pp. xlix-l.] Note that God did not command Adam to abstain from work on the Sabbath; this came later with the Mosaic Law. However, Scripture does teach the importance of periodic rest (cf. Exodus 20:8-10; Exodus 23:10-12; Leviticus 25:2; Leviticus 25:4; Deuteronomy 15:1-18; Hebrews 4:1-11; et al.). Part of bearing the likeness of God involves resting as He did after completing His work. [Note: Sailhamer, "Genesis," p. 39.] "In the first six days space is subdued; on the seventh, time

Genesis 24:62-67 — Beer-lahai-roi, where Isaac lived and meditated (Genesis 24:62), was a place where God had previously answered prayer (cf. Genesis 16:14). This suggests that Isaac may have been praying for God’s will to be done in the choice of his wife. Rebekah dismounted out of respect for her intended husband (cf.

Genesis 5:1-8 — generations from Adam through Seth to Noah. In the eleventh generation the genealogy becomes segmented.) Linear genealogies display only depth (e.g., "Cain . . . gave birth to Enoch. To Enoch was born Irad . . ." Genesis 4:17-18; cf. Genesis 5:1-31; Genesis 11:10-26; Genesis 36:31-40). Segmented genealogies display both depth and breadth (e.g., "This is the account of Shem, Ham and Japheth. . . . The sons of Japheth: Gomer . . . The sons

Exodus 12:21-28 — flowers and a fragrant aroma characterized it. The Jews used it for applying blood to the door in the Passover ritual because of its availability and suitability as a liquid applicator. They also used it in the purification rite for lepers (Leviticus 14:4; Leviticus 14:6), the purification rite for a plague (Leviticus 14:49-52), and for the red heifer sacrifice ritual (Numbers 19:2-6). "The hairy surface of its leaves and branches holds liquids well and makes it suitable as a sprinkling device

Exodus 7:8-13 — names of the chief magicians even though the Old Testament did not record them. Paul said they were Jannes and Jambres (2 Timothy 3:9). These were not sleight-of-hand artists but wise men who were evidently members of the priestly caste (cf. Genesis 41:8). The power of their demonic gods lay in their "secret arts" (Exodus 7:11). They were able to do miracles in the power of Satan (1 Corinthians 10:20; cf. Matthew 24:24; 2 Thessalonians 2:9-10; Revelation 13:13-14). [Note: See Merrill Unger,

1 Kings 14:1-18 — The prophecy of judgment on Jeroboam’s dynasty 14:1-18 Whereas the prophecy of the young prophet from Judah dealt with Jeroboam’s religious cult, this one predicted the fate of the king’s descendants. Compare Samuel’s prediction concerning unfaithful Saul’s descendants (1 Samuel

1 Kings 16:29-34 — Ahab’s wickedness 16:29-34 1 Kings 16:30; 1 Kings 16:33 bracket and set forth Ahab’s unusual wickedness with special emphasis. The writer had just written that Omri was the worst king so far (1 Kings 16:25), but now he said Ahab exceeded him in wickedness. For Ahab, the

1 Chronicles 16:7-43 — 5. David’s concern for the universal worship of Yahweh 16:7-43 This hymn (1 Chronicles 16:8-36) was probably one of many that the people sang on this occasion. It expressed the hopes and thoughts of the Israelites assembled that the returned exiles needed to emulate. This thanksgiving song is a medley of several

Leviticus 15:16-18 — second case deals with a voluntary emission of semen. Note that it was not sexual intercourse generally that produced the uncleanness but specifically the emission of semen in coitus or at other times (cf. Exodus 19:15; 1 Samuel 21:5-6; 2 Samuel 11:4). "The intent was to keep a legitimate but ’unclean’ biological function from defiling that which was [otherwise] holy." [Note: Harrison, p. 162.] One writer pointed out that this passage does not condemn masturbation, though

Isaiah 24 overview — 2. Divine victory over the nations chs. 24-27 This section of the text has similarities to the preceding oracles against the nations (chs. 13-23), but it is also different in certain respects. It is a third cycle, but not a cycle of oracles. [Note: See the chart under "2. Divine judgments

Numbers 14:39-45 — The presumption of the people 14:39-45 Having received their sentence from the Lord, the people then presumptuously proceeded to go up on their own to take the land (Numbers 14:40-42). "They are like children who had broken a valuable vase and decided to ’make it better’

Numbers 24:23-25 — various times). "Asshur" here probably refers to the eastern Semites including the Assyrians. "Eber" includes the western Semites descended from Eber (Genesis 10:21) who settled in Canaan, excluding the Israelites. Thus Numbers 24:24 is a very broad prophecy ranging over thousands of years foretelling the ultimate destruction of these Semites by western powers. Final fulfillment awaits the Tribulation period and the second advent of Messiah. Balaam returned to "his place,"

Numbers 36:1-13 — issue of tribal allotments, which is the focus of these last chapters of Numbers. Second, it is customary for large sections of the Hebrew Bible, including whole books, to conclude on a positive note." [Note: Sailhamer, The Pentateuch . . ., p. 422.] "Rather than being haphazardly separated and/or appended to the end of the book, Numbers 27:1-11; Numbers 36:1-13 form an inclusio that frames the deliberately unfinished story of the second generation. Zelophehad’s daughters exemplified

Joshua 5:13-24 — C. Possession of the land 5:13-12:24 Before Israel entered the land of Canaan, God had been preparing for His people to take possession of it by sovereignly directing the political affairs of Egypt. Egypt had maintained control over Canaan for many years. However, shortly before and during

Judges 1:1-3 — proceeding against their foe. They may have done this with the high priest and his use of the Urim and Thummim (cf. Numbers 27:21). Each of the major divisions of Judges 1:1 to Judges 2:5 opens with a form of the verb ’alah (to go up; Judges 1:4; Judges 1:22; Judges 2:1). This verb also appears in Judges 1:1-3. Judges 1:2 The Lord’s appointment of Judah as the first tribe to initiate hostility was in harmony with Jacob’s prophecy that Judah would be the leader of the tribes (Genesis

Judges 4:1-3 — As long as Ehud lived he kept Israel faithful to God (Judges 4:1). However after he died, God’s people again turned from the Lord. In discipline God allowed the Canaanites in the North to gain strength and dominate the Israelites for 20 years. Hazor, one of the largest cities in the Promised Land, again became

Judges 8:33-35 — 2. Israel’s departure from Yahweh 8:33-35 After Gideon’s death, the Israelites again wandered from the Lord (cf. Judges 3:7; Judges 3:12; Judges 4:1; Judges 6:1; Judges 10:6; Judges 13:1). They even made a covenant with Baal in disobedience to God’s Law. "Baal-berith" (Judges 8:33) means "Baal of the covenant." Ironically Shechem, the town where the Israelites had twice

Revelation 19:7 — the translators usually render the Greek word gyne, translated "bride," as "wife," here the context clearly shows that a wedding is in view. Gyne clearly describes a bride in other contexts too (e.g., Genesis 29:21; Deuteronomy 22:24 [both in the Septuagint]; Matthew 1:20; Revelation 21:9). The bride is the Lamb’s newly married wife having been joined to Him in heaven immediately after the Rapture. This is the third of three metaphors in Revelation that describe women. The

1 Samuel 23:6-14 — David’s escape from Keilah 23:6-14 Abiathar had evidently remained in the forest of Hereth when David took his men to attack the Philistines in Keilah (cf. 1 Samuel 22:20-23). Now the priest joined David at Keilah (1 Samuel 23:6). The presence of the ephod made it possible for David

2 Samuel 2:4-7 — 3. David’s overtures to Jabesh-gilead 2:4b-7 "The much later crisis of 1 Kings 12 suggests that the Davidic hold on the north is never deeply established. In our chapter we are given two episodes of David’s attentiveness to the north. One (2 Samuel 2:4-7) is a peaceable act of friendship.